Category: parashas

G-d’s Architect

parashas Vayakhel 5782

“The Lord, by wisdom, founded the earth; by understanding He established the heavens. By His knowledge the depths were broken up and the skies drop down the dew” (Proverbs 3:19-20, JPSN). These three qualities, wisdom, understanding, and knowledge were imbued in the heart of Bezalel, “And I have filled him with the spirit of G-d, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship” (Exodus 31:3; Berachos 55).

The sages say of Betzalel that he was capable of using the letters of the alphabet of the Holy Tongue in a manner similar to the way G’d had used them when creating the universe (Sforno). How remarkable to note this comparison. The building of the Mishkan was like unto the creation of the world. And, how remarkable that the chosen craftsman for overseeing the construction of the Mishkan was given qualities inspired by the Ruach Elokim (G-d’s Spirit).

We should marvel at the construction of the Mishkan, as well as the Creation of the World. G-d’s Creation is a masterpiece beyond compare; yet, reflected in the Mishkan. Our appreciation of the Mishkan, although we only have the written account, should compel us all the more to appreciate G-d’s Creation. For, “the heavens declare the glory of G-d, the sky proclaims His handiwork” (Psalms 19:2, JPS 2006 Tanach). King David compares the orderliness of the heavens, and the sun in particular to the perfectness of Torah (Psalms 19:3-10).

“And in the hearts of all the wise-hearted, I have placed wisdom.” – Exodus 31:6

The builders of the Mishkan were also imbued with wisdom. Through Torah, we learn of the right ways to interact, harmonize, and build the world, bringing G-d’s perfection of creation into every part and parcel of our lives. May we continue this endeavor, in the face of adversity, chaos, and the imbalances currently found within societies around the world. H’Shem will grant us an assurance of tomorrow’s promises, when we focus on His Kingdom being established through Moshiach. And, the Torah will go out from Zion as is written:

“And it shall come to pass in the end of days, that the mountain of the L-RD’s house shall be established as the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many peoples shall go and say: ‘Come ye, and let us go up to the mountain of the L-RD, to the house of the G-d of Jacob; and He will teach us of His ways, and we will walk in His paths.’ For out of Zion shall go forth the law, and the word of the L-RD from Jerusalem” (Isaiah 2:2-3, JPS 1917 Tanach).

Insights on the Mishkan

weekly Torah reading: parashas Vayakhel 5782

“Six days shall work be done, but on the seventh day there shall be to you a holy day, a sabbath of solemn rest to the L-RD.” – Exodus 35:2, JPS 1917 Tanach

Before giving the commandment to B’nei Yisrael, concerning the terumah (offerings) that are to be brought (silver, gold, and various materials for the building of the Mishkan, a free will offering from the heart of each and every individual), H’Shem instructs Moshe to remind the B’nei Yisrael about Shabbat.

The juxtaposition of the commandment to observe Shabbos, with the commandment, concerning the construction of the Mishkan is significant. As holy as the project of the Mishkan is, the building of the Mishkan does not supersede the sanctity (holiness) of Shabbos; therefore, even work on the Mishkan was prohibited on the Sabbath.

Additionally, the Shabbos points toward acknowledgment of H’Shem, Who created the world in six days, and rested on the seventh day. Therefore, belief in a H’Shem is primary; and, perhaps, by implication, a greater imperative than the construction of the Mishkan. That is the essence of what is truly necessary: first, a belief in the existence of G-d; then, a desire to draw near to Him through our avodah (service).

Although the Mishkan was the officially prescribed way to serve H’Shem, through the bringing of offerings, today the main way to do so is through the service of the heart (prayer). Prayer may be enacted on a communal basis, as well as a personal level – external aspects of prayer, and an internal heartfelt connection to H’Shem, that strengthens the inner dimension of our soul.

Our ultimate avodah (service) reflects the purpose of the Mishkan, inasmuch that we are to make ourselves into a temple for His Presence, for this is implied in the commandment, “let them make Me a sanctuary, that I may dwell among [within] them” (Exodus 25:8, JPS). The Mishkan serves as a dwelling-place for H’Shem’s Presence, the Shechinah, and is a model for us as vessels for the Shechinah, too.

Entering the Cloud

weekly Torah reading: parashas Vayakhel 5782

  “Then the cloud covered the tent of meeting, and the glory of the L-RD filled the tabernacle.” – Exodus 40:34, JPS 1917 Tanach

H’Shem’s Presence appeared to B’nei Yisrael, before they crossed the Sea of Reeds; at that time, H’Shem’s presence was manifest in the form of the cloud, and the pillar of fire. At Sinai, H’Shem’s Presence was accompanied by thunder and lightning (Exodus 19:18). And the cloud rested atop Sinai: “‘Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee’” (Exodus 19:9, JPS).

When Moshe was on Sinai with Aaron, Nadav and Avihu and the seventy elders of Israel, (see 24:9), he was called by H’Shem, “Come up to Me into the Mount and be there; and I will give thee the tables of stone,” and thus, “Moses entered into the midst of the cloud.” (24:18). R. Bachya explains that just as he was called to go into the cloud of H’Shem’s glory at Sinai, the only way he could enter the sanctuary when the cloud of glory filled the sanctuary was when H’Shem would first call to him (40:34, sefaria).

Consider that to a certain extent, a parallel lesson can be drawn from this reading, wherein we too will find that as we approach H’Shem, the way may be obscured by His glory, like the cloud atop Sinai and within the Mishkan (Tabernacle). We may find that we are not able to draw any closer to Him than we are at current, until He calls us from within the obscurity of our understanding. Then, we may enter a cloud, so to speak, of initial unknowing (like leaving our comfort zone) that will eventually bring us to a greater understanding.

Census Sense

weekly Torah reading: parashas Vayakhel 5782

 “‘When thou takest the sum of the children of Israel, according to their number, then shall they give every man a ransom for his soul unto the L-RD.’” – Exodus 30:12, JPS 1917 Tanach

The silver from the census – a half shekel from every man – was used in the construction of the Mishkan (Tabernacle). The exact amount needed was the exact amount collected from B’nei Yisrael when the census had previously been taken. Ohr HaChaim comments that this was a miracle.

The census itself is referred to as an atonement for the souls of B’nei Yisrael. Commentary explains that the half shekels that were taken from each individual served as an atonement for their souls, specifically for the sin of the golden calf. Sforno notes that the nature of a census itself requires an atonement for the souls of the individuals counted.

This is reflected in the following translation, “that no plague may come upon them for being enrolled” (Exodus 30:12, JPS 2006 Tanach). He explains that the head count of people is an oblique reminder of man’s guilt regarding sin (Sforno on 30:12, sefaria.org). In Sforno’s estimation, humans change from day to day, in regard to their moral status. Therefore, they are not the same when counted each time; thus, they are also scrutinized when counted.

It is as if they are scrutinized by the Almighty Himself, at the time of the census, and may fall short of His standard, namely, the commandments, at the time of counting. Therefore, from this perspective, the half shekel served as an atonement for their moral deficiencies at the time of being scrutinized. Inasmuch that we are subject to our yetzer hara (evil inclination) every day, we should scrutinize ourselves, seeking forgiveness even on a daily basis. And, finally, may it be H’Shem’s will that when we are scrutinized on Yom HaDin, we will be judged favorably. May His attribute of mercy override His attribute of judgment.

Established from Above

parashas Vayakhel 5782

Upon completing the monumental task of building all of the various components of the Mishkan (portable tabernacle in the desert), the artisans and craftsmen brought everything to Moses, who responded with the appropriate enthusiasm of the leader of B’nei Yisrael (the Children of Israel). “And when Moses saw that they had performed all the tasks—as the L-RD had commanded, so they had done—Moses blessed them” (Exodus 39:43, NJPS).

The Israelites had done all that was commanded of them; so, of course, they deserved a blessing. Yet, what does a blessing in and of itself constitute, especially for such an enormous amount of work that was done willingly, as a free gift offering by the people that committed themselves to the task?

In the modern world, remuneration for services rendered is the norm amongst those who work for a living; and, often we value even our very selves, based upon our profession, and our ability to provide for ourselves and our families. Yet, anyone who has worked as a volunteer for some cause, knows the reward for doing so; and, to feel a part of a greater whole, for the sole sake of contributing to a good cause results in an invaluable estimation of one’s time and effort in the endeavor.

The big picture concerns our contribution to the expectations of G-d for the sake of others, as well as ourselves. There is no monetary remuneration that can be measured in terms that would compare to the benefits that the soul receives for having been part of G-d’s master plan; for He is the great architect of our lives, as well as the end goal of all human endeavors that are in alignment with His divine blueprint for the world.

The  Mishkan was constructed for the sake of providing a place where G-d’s presence would rest amongst His people (see Exodus 25:8). The project required a coordinated effort from the people to build something of lasting value for the sake of maintaining a connection with G-d. We would also do well to consider, that whatever we do will only be established through the blessings of G-d in our lives, whether we realize the nature of those blessings or not. The more we contribute to worthy endeavors that will be approved in His eyes, the greater will be our security. When we place our trust in Him, He will guide us in the right endeavors. “Except the L-RD build the house, they labour in vain that build it” (Psalm 127:1, JPS).

“Let the graciousness of the L-rd our G-d be upon us; establish Thou also upon us the work of our hands; yea, the work of our hands establish Thou it.” – Psalm 90:17, JPS 1917 Tanach

The Mishkan & Creation

parashas Vayakhel 5782

“And He hath filled him with the spirit of G-d, in wisdom, in understanding, and in all manner of workmanship.” – Exodus 35:31 JPS, 1917 Tanach

Moshe assembled B’nei Yisrael, reiterating what H’Shem had commanded to him, while on Mount Sinai, to speak to them that they bring an offering – willingly from the heart – to contribute materials to build the Mishkan (Tabernacle). Bezalel is chosen by H’Shem to oversee the entire project, that would amount to a great artistic endeavor; moreover, Bezalel is endowed by H’Shem with the Spirit of G-d (Ruach Elokim), in wisdom (chochmah), in understanding (binah), and in knowledge (da’as)” (Exodus 35:31).

The Talmud notes in Berachos 55a that these same qualities were used by H’Shem to create the Heavens and Earth (see also Proverbs 3:19-20). This comparison points towards the idea that the Mishkan (Tabernacle) itself is a reflection of Heaven on Earth. H’Shem’s Presence (the Shechinah) dwelt in the Mishkan between the two golden Cherubim on the cover of the Ark of the Covenant, from where H’Shem spoke to Moshe; in this sense, the Mishkan encapsulated a smaller rendering of H’Shem’s Glory in Shomayim (Heaven), where, according to the vision of the prophet Ezekiel (see Ezekiel 10:1), H’Shem is surrounded by Cherubim.

In consideration of the designation of the Mishkan as a place where the Shechinah would dwell, it is all the more understandable why its master craftsman was endowed with the same qualities that H’Shem used to create the Heavens and Earth: a microcosm of the whole (Akeidut Yitzchak), the Mishkan required more than artistic capabilities; rather, it called for divine intuition, in regard to making patterns found in the Heavenly Realm. That may be the reason that the most-used color of various components of the Mishkan was blue, denoting a similarity to “the sea that resembles Heaven, and Heaven resembles the Throne of Glory,” as mentioned in the Talmud, tractate Menachos 43a, based on Exodus 1:24, and Ezekiel 1:26.

“The L-RD by wisdom founded the earth; by understanding He established the heavens. By His knowledge the depths were broken up, and the skies drop down the dew.”

 – Proverbs 3:19-20, JPS 1917 Tanach

His Intangible Presence

“This is your god, O Israel, who brought you up from the land of Egypt.” – Exodus 32:4

The midrash explains that because the verse reads, “this is your god,” instead of “this is our god,” the us of the pronoun, “your” implies that the Egyptian idolaters amongst B’nei Yisrael were the instigators of the ruckus; they were addressing the Israelites, in an attempt to impose an Egyptian deity upon Israel. On the part of the Israelites, because of a failure to comprehend an abstract rendering of H’Shem, as an intangible Be-ing, they readily accepted a more concrete form of a god, to replace what they could not see.

Yet, it is important to note, that one way to view this is that the calf was meant to replace Moses as a leader, as referred to in the verse, “Make us a god who shall go before us; for that fellow Moses – the man who brought us from the land of Egypt – we do not know what has happened to him” (Exodus 32:1, JPS 1985 Tanach). As conferred by Nachmanides, who explicitly states that the idea of the people was to replace Moses as a leader.

Even so, this type of mentality is challenging to understand, since from our vantage point, it is clear that the golden calf was an inanimate object, utterly incapable of serving as a guide. Yet, in their minds, it represented the one who had led them up until this point, whereas they had thought he was lost.

What happened to Moshe? He was on the mountain for forty days; yet, the people miscalculated, and expected him back sooner. They quickly grew impatient, and resorted to an alternative plan, abandoning Moses as lost, perhaps, even consumed amongst the fiery presence of G-d upon the mountaintop (Targum Yonaton).

What can be learned from their impatience? From a psychological perspective, after separation anxiety settled into their hearts, panic may have compelled them to listen to the prompting of the foreigners, prompting them to take immediate action to produce something concrete to cling to, representative of their aspirations and goals, a reassurance of safety in the wilderness.

We need to search our souls and ask ourselves how much we have made the progressive shift from concretization of G-d to a more abstract understanding of Him. For even though this was the expected path for the Israelites, having been led out of Egypt, where idolatry flourished, into Eretz Yisrael, where the One True G-d was worshipped eventually in the Temple, we are still subject to the same lure of the material world, in the face of our insecurities. Additionally, the concretization of values, beliefs, and “idols” is counter to the pure worship of the heart that H’Shem expects of us.

Today, in regard to our avodah (service) towards H’Shem, we should behold His presence, without placing any conceptions in our minds, in regard to His “appearance.” Whether in prayer or meditation, this is the ideal. For, “Thou shalt have no other gods before Me” (Exodus 20:3, JPS). For us, today, this would include anything that would entail as an obstacle between a person and G-d. In other words, anything held in the heart, figuratively speaking, as more important to us than G-d.

Remedied

parashas Ki Tisa 5782

“The L-RD plagued the people, because they made the calf.”

– Exodus 32:5, JPS 1917 Tanach

Moses was on Mount Sinai for forty days and forty nights; during this time, H’Shem spoke with Moses; according to some commentators, Moses received the instruction for the Mishkan at this time. It is mentioned in the Talmud, that H’Shem creates the cure before the ailment. Here, the blueprints for the Mishkan served as the remedy to what had not yet occurred – the idolatry of the golden calf. H’Shem prepared the cure before the sickness.

What is the malaise of idolatry? To place anything in our lives above our commitment to H’Shem. This raises up the created above the Creator, G-d forbid. According to the Talmud, everything is in the hands of Heaven, except for the fear of Heaven. Therefore, our conscious effort to make G-d most important in our lives is up to us; in effect, we are called upon to crown Him as King – sovereign over every aspect of our lives. And, let the idols fade into oblivion.

In these challenging days, we also look for the remedy to the various ailments of our lives, whether physical, emotional, or psychological; yet, even when there seems to be no hope on the horizon, we must maintain a sense of bechirah (trust) in H’Shem. He has already designated, the time, place, and remedy for each of us. May we continue on the derech (path) of righteousness.

Yet, the path is narrow, and there are many distractions along the way. It was only when Moshe sought out the forgiveness of H’Shem, on behalf of B’nei Yisrael, that he was able to receive the second set of tablets. We are also given second chances in our lives; however, if we do not even realize the need to change our ways, then, we may be given a wake-up call.

The Mishkan (portable tabernacle in the wilderness) permitted B’nei Yisrael to focus on worshipping H’Shem; we need to do the same, in a manner of speaking, and be ever mindful of H’Shem’s Presence. “I have set the L-RD always before me; surely He is at my right hand, I shall not be moved” (Psalms 16:8, JPS 1917 Tanach).

parashas Tetzaveh 5782 – Enlightened Soul

weekly Torah reading: parashas Tetzaveh 5782

“And thou shalt command the children of Israel, that they bring thee pure olive oil, beaten for the light, to cause a lamp to burn continually.” – Exodus 27:20, JPS 1917 Tanach

The seven-branched menorah in the Mishkan was the only source of light inside of this sacred structure. The lamps were lit by the kohein, and gave off their light, within the Kadosh – the larger portion of the Mishkan, where the menorah, showbread table and incense mizbeach rested. “The spirit of man is the lamp of the L-RD” (Proverbs 20:27, JPS). And, so, in like manner that the menorah gave off the light, within the confines of the Kadosh, so, too does G-d illuminate our soul, when we remain within the boundaries of His established will for us.

Yet, if we tread upon the demarcations of moral integrity, as prescribed by His commandments, then we bring darkness upon ourselves, as our sins separate us from G-d (Isaiah 59:2). Viktor Frankl, the eminent psychological thinker and psychiatrist, who survived Auschwitz, proffers that man’s conscience is directly linked to G-d. This teaching reflects the wisdom of the above-mentioned proverb, connecting man’s spirit to G-d. Thus, in its undiluted state, the spirit may be said to be in accordance with the guidance of the conscience.

Taking this a step further, when in alignment with G-d’s will, light will animate the soul; yet, when we do not adhere to our conscience, we darken our moral understanding. The conscience is weakened – G-d forbid – in this manner. Yet, strengthened when we remain in our integrity, according to the standards set by H’Shem. This is akin to “flexing our spiritual muscles.” If we falter, we may seek to return to G-d, by making a greater effort through teshuvah (repentance).

Righteous Clothes

parashas Tetzaveh 5782

Righteous thoughts, speech, and acts clothe the soul.

“And this is the thing that thou shalt do unto them to hallow them, to minister unto Me.”

– Exodus 29:1, JPS 1917 Tanach

During Moshe’s forty days on Mount Sinai, the pattern of the Mishkan (Tabernacle) was shown to him, complete with all the details necessary to construct a Mishkan on earth, where H’Shem’s Presence – the Shechinah – would dwell. Also, the commandments and details in regard to the Kohein Gadol and the kohanim were given.

Aaron was chosen as the first Kohein Gadol; however, Moshe served unofficially in that position, during the seven-day inauguration, when he brought the offerings. His role was given to him by H’Shem, who said to Moses: “This is the thing [word] that thou shalt do to them [the kohanim] to set them apart as kodesh [holy];” i.e., to sanctify them for service to H’Shem.

The verse continues with the offerings, necessary for the inauguration. Also, the commandment is given for the kohanim to cleanse themselves in a mikveh. Also mentioned are the garments that Moses will place upon the Kohein Gadol, before anointing him with oil. These garments, referred to previously, are described as “holy garments for Aaron thy brother, for splendour and glory” (Exodus 28:2, JPS).

“Let Thy priests [kohanim] be clothed with righteousness” (Psalm 132:9, JPS 1917 Tanach). Righteousness is likened to clothes, because righteous thought, speech, and acts clothe the soul; they have everlasting value, whereby our righteousness will be rewarded in Olam Haba.